<h2>Name</h2>
<p>
The Surah is so designated after the word <em>`abasa</em> with which it opens.
</p>
<h2>Period of Revelation</h2>
<p>
The commentators and traditionists are unanimous about the occasion of
the revelation of this Surah. According to them, once some big chiefs
of Makkah were sitting in the Holy Prophet's assembly and he was
earnestly engaged in trying to persuade them to accept Islam. At that
very point, a blind man, named Ibn Umm Maktum, approached him to seek
explanation of some point concerning Islam. The Holy Prophet (upon
whom be peace) disliked his interruption and ignored him. Thereupon
Allah sent down this Surah. From this historical incident the period of
the revelation of this Surah can be precisely determined. 
</p>
<p>
In the first
place, it is confirmed that Hadrat Ibn Umm Maktum was one of the earliest
converts to Islam. Hafiz Ibn Hajar and Hafiz Ibn Kathir have stated
that he was one of those who had accepted Islam at a very early stage
at Makkah. 
</p>
<p>
Secondly, some of the traditions of the Hadith which relate
this incident show that he had already accepted Islam and some others
show that be was inclined to accept it and had approached the Holy
Prophet in search of the truth. Hadrat Aishah states that coming to
the Holy Prophet he had said: "O Messenger of Allah, guide me to the
straight path." (Tirmidhi, Hakim, Ibn Hibban, Ibn Jarir, Abu Ya'la.
According to Hadrat Abdullah bin Abbas, he had asked the meaning of a
verse of the Qur'an and said to the Holy Prophet: "O Messenger of
Allah, teach me the knowledge that Allah has taught you." Ibn Jarir,
Ibn Abu Hatim). These statements show that he had acknowledged the
Holy Prophet (upon whom be peace as a Messenger of Allah and the Quran
as a Book of Allah. Contrary to this, Ibn Zaid has interpreted the
words <em>la allahu yazzakka</em> of verse 3 to mean: <em>la allahu yuslim</em>: "maybe
that he accepts Islam." (Ibn Jarir) And Allah's own words: "What would
make you know that he might reform, or heed the admonition, and
admonishing might profit him?" and "The one who comes to you running,
of his own will, and fears, from him you turn away", point out that by
that time he had developed in himself a deep desire to learn the
truth: he had come to the Holy Prophet with the belief that he was the
only source of guidance and his desire would be satisfied only through
him; his apparent state also reflected that if he was given
instruction, he would benefit by it. 
</p>
<p>
Thirdly, the names of the people
who were sitting in the Holy Prophet's assembly at that time, have
been given in different traditions. In this list we find the names of
`Utbah, Shaibah, Abu Jahl, Umayyah bin Khalaf, Ubayy bin Khalaf, who
were the bitterest enemies of Islam. This shows that the incident took
place in the period when these chiefs were still on meeting terms with
the Holy Prophet and their antagonism to Islam had not yet grown so
strong as to have stopped their paying visits to him and having
dialogues with him off and on. All these arguments indicate that this
is one of the very earliest Surahs to be revealed at Makkah.
</p>
<h2>Theme and Subject Matter</h2>
<p>
In view of the apparent style with which the discourse opens, one
feels that in this Surah Allah has expressed His displeasure against
the Holy Prophet (upon whom be peace) for his treating the blind man
with indifference and attending to the big chiefs exclusively. But
when the whole Surah is considered objectively, one finds that the
displeasure, in fact, has been expressed against the disbelieving
Quraish, who because of their arrogant attitude and indifference to
the truth, were rejecting with contempt the message of truth being
conveyed by the Holy Prophet (upon whom be peace). Then, besides
teaching him the correct method of preaching, the error of the method
that he was adopting at the start of his mission has also been pointed
out. His treating the blind man with neglect and disregard and
devoting all his attention to the Quraish chiefs was not for the
reason that he regarded the rich as noble and a poor blind man as
contemptible, and, God forbid, there was some rudeness in his manner
for which Allah reproved him. But, as a matter of fact, when a caller
to Truth embarks on his mission of conveying his message to the people,
he naturally wants the most influential people of society to accept
his message so that his task becomes easy, for even if his invitation
spreads among the poor and weak people, it cannot make much difference.
Almost the same attitude had the Holy Prophet (upon whom be peace)
also adopted in the beginning, his motive being only sincerity and a
desire to promote his mission and not any idea of respect for the big
people and hatred for the small people. But Allah made him realize
that that was not the correct method of extending invitation to Islam,
but from his mission's point of view, every man, who was a seeker
after truth, was important, even if he was weak, or poor, and every
man, who was heedless to the truth, was unimportant, even if he
occupied a high position in society. Therefore, he should openly
proclaim and convey the teachings of Islam to all and sundry, but the
people who were really worthy of his attention, were those who were
inclined to accept the Truth, and his sublime and noble message was
too high to be presented before those haughty people who in their
arrogance and vanity thought that they did not stand in need of him
but rather he stood in need of them. 
</p>
<p>
This is the theme of vv. 1-16.
From verse 17 onward the rebuke directly turns to the disbelievers,
who were repudiating the invitation of the Holy Messenger of Allah
(upon whom be peace). In this, first they have been reproved for their
attitude which they had adopted against their Creator, Providence and
Sustainer. In the end, they have been warned of the dreadful fate that
they would meet in consequence of their conduct on the Day of
Resurrection.
</p>

